After Peter’s departure from the scene, the men holding Jesus ridicule and mistreat him. The incident has parallels in gospels of Mark and Matthew. But the sensitivity of Luke does not permit him to describe the blatant abuse of the person of Jesus in all its details. Unlike Mark, Luke does not mention “spitting” or “blows” (cf. Mk 14: 65). Similarly, Luke does not speak of the flagellation or the crowning with thorns. In fact author of gospel of Luke does not make any mention of the mocking of Jesus as “King” after the Roman trial (but cf. Mk 15: 16-20; Mt 27: 27-31).
In comparison with its parallels in Mark 14: 65 and Matthew 26: 67-68, the Lukan narrative of the mocking of Jesus is clearer. Luke says that they beat Jesus, blindfolded him, and asked “prophesy, who is it that struck you?” Gospel of Mark mentions the blindfold but omits the question which is the purpose of blindfolding! Matthew retains the question “prophesy to us you Christ! Who is it that struck you?” but makes no mention of the blindfold without which the question itself becomes meaningless! Jesus is ridiculed and mocked as a prophet but he does not speak a word to them. In the third passion announcement (Lk 18: 32) Jesus had already foretold about the mocking and humiliation that await him. He now undergoes the humiliation knowing that all this forms part of the divine plan for him. Luke concludes the mocking scene by saying that they spoke many other words against Jesus, reviling him (Lk 22: 65). The word “reviling” here is equivalent to “blaspheming” and it suggests Lukan devotion and sensitivity to the person of Jesus.